Deeper Truths: A study featuring lessons from Kenneth Bailey’s book Jesus through Middle Eastern Eyes
A 12-week study: This given on 19 March 2026
Lesson 4: The Beatitudes
Video is on YouTube:
https://youtu.be/vb5JrPhhuOk
Preliminaries
Shalom to my friends on this Zoom call. Tonight we will cover the topics that Kenneth Bailey introduced in Part 2 of his Six-part book. This week we look in on The Beatitudes. This is one of my favourite sections, not only in the Bailey book, but also in the Bible. Maybe due to my being raised in the Orthodox Jewish religion, and seeking to find a new 10 Commandments by which to live, mixed with my desire to find peace and meaning in being a hippie in 1969 -1971. The Sermon on the Mount is one of the most significant orations of all times, and it always speaks to my existential heart.
Right off the bat, at the top of that sermon is the listing of the Beatitudes.
Our study tonight
The book is made up of six parts, in order: (1) the birth of Jesus, (2) the Beatitudes, (3) the Lord’s Prayer, (4) the dramatic actions of Jesus, (5) Jesus and women, and (6) the parables of Jesus.
Tonight, I plan to cover this whole section including each of the blessings and the sentiments that they emit. And why so many Christians get this all wrong.
That’s a lot to get through, so let’s pray.
Prayer
Let us live in the beatitudes of life, with you, and with one another until you return to establish your kingdom among us and throughout the world.
Structure
As I’ve told you in the past, Bailey really enjoys an excurses into the structure of particular sections and verses. On figure 5.1 we see his outline/diagram of both of the Gospel accounts and shows the chiastic structure. We talked about those previously in the design of a ziggurat or the inverted parallelism. It does work here, and then Bailey introduces a ‘sandwich’ motif which is just another way of saying that there is a design to this talk.
1. Who ‘wrote’ the Sermon?
But then Bailey uses some language that might make some of us uncomfortable. When he contrasts the two sermons, that of the mount in Matthew and on the plain in Luke, he even goes so far as to say that the Church later in time added the persecution section, or at least added to the words of Jesus, and inserted them AS IF they were actually his words.
Maybe I shouldn’t say uncomfortable. Maybe some of us actually think he’s on dangerous footing. When the apostle Paul wrote in 1 Corinthians and cited Jesus, he says so.
· 1 Corinthians 7:10-11: Paul distinguishes his own instruction from a direct command of Jesus regarding divorce, stating, "not I, but the Lord."
· 1 Corinthians 9:14: Paul mentions the Lord's command that those who preach the gospel should receive their living from it, referencing Jesus's teachings on ministerial support.
· 1 Corinthians 11:23-26: Paul quotes Jesus's words during the Last Supper ("This is my body...", "This cup is the new covenant..."), detailing instructions for Communion.
· 1 Corinthians 15:3-7: While not a direct verbal quote, Paul shares the core gospel message he received, focusing on Jesus's death, burial, and resurrection as historical events
· In Acts 20:35, Paul quotes Jesus saying, "It is more blessed to give than to receive". While this specific phrase is not recorded in the four Gospels, Paul cites it to the Ephesian elders as a direct teaching of the Lord Jesus, highlighting the superiority of generosity over receiving.
All these to say that if you think the Church added some phrases to the words of our Saviour, then they should have raised their hand like Paul did and announce it. Otherwise, sorry Dr Bailey, I say the church did not add the persecution language here.
Bailey on the Bless-ed Kingdom
Don’t get me wrong. I love what Bailey says about the conditions of people who are blessed, like the friends of Anne Frank in the section on mourning. He nails it over and over as to the condition in which we can find ourselves. I’m using his teaching in the book as a springboard to talk to you about the worries and dangers of living a life that doesn’t represent the Holy One. My role is that of further commentating on issues that Bailey raises, not repeating all he has said and which we can perhaps more easily read. I’m not giving a book report. I want you to continue in further thinking along new lines.
I hope that helps you understand why I cover other things in these sessions.
The word itself is borrowed from Latin beātitūdō, from beātus "happy, fortunate" + -tūdō, suffix of abstract nouns — more like beatific. First Known Use was in the15th century, in the meaning of happy and synonymous with beatific.
2. Dangers
While the Beatitudes are often viewed as beautiful and inspiring, believing and practicing them is frequently described as a radical and even dangerous path that contradicts worldly values and societal norms. In seminary, I learned that Yeshua was teaching an ‘upside down’ kingdom here.
But there are some who say that there are perceived "dangers" of believing the Beatitudes.
These include:
1. Conflict with Societal and Worldly Values
· Contradicting Success: The Beatitudes champion traits like meekness and poverty of spirit, which are often the antithesis of modern ideals of success, wealth, and self-promotion.
· Reversal of Values: They suggest a "right side up" world that feels "upside down", where the "blessed" are those the world might consider "unblessable" or "losers".
· Incompatibility with Power: For some, the Beatitudes sound "too liberal" or incompatible with systems like capitalism that prioritize profit, KPIs, and individual gain over communal well-being and mercy.
2. Potential for Persecution and Social Injustice
· Inevitable Opposition: Following a path of righteousness and peacemaking can lead to direct conflict with established powers and societal expectations, resulting in mockery, exclusion, or even physical danger.
· Misinterpretation as Weakness: Living out meekness and mercy can be viewed by others as a lack of strength or ambition, potentially leading to professional or social marginalization.
3. Existential and Psychological Challenges
· The "Dangerous" Paradox: Believing the Beatitudes can be suicidal to one's previous life and ego, demanding a complete shift from self-reliance to total dependence on God.
· Fear of Failure: Attempting to live up to these standards can be daunting and even scary, as it may require sacrificing personal comfort and security for a higher, often invisible, unreachable purpose.
4. Risks of Misinterpretation
· Spiritual Trap: Misunderstanding the Beatitudes as a list of virtues to earn blessing, rather than a proclamation of grace, can lead to a works-based mindset and spiritual frustration. Bailey’s comments early on emphasize this ‘state of bless-edness.’ Nothing you can earn. It’s Bailey’s #1 theme.
· Potential for Abuse: Some worry that overemphasizing certain traits like meekness or enduring suffering could be used to justify the victimization of marginalized groups, such as women or the poor and oppressed. And perhaps worse than that, our standing aside and letting that happen “so that they will be blessed.” Some people use these in that way.
I’m mindful of the verse in the statements of Leviticus 19, the first book I ever learned (studied) as a young boy in Hebrew school. “Do not stand on the bloods (life) of your neighbour.” (19.15). In context it means that standing by and letting others manipulate or ruin the life, the reputation, the name of others when you have it in your power to defend them is not God’s will.
· Theological Rejection: Some theological perspectives, such as certain forms of dispensationalism, argue that applying the Beatitudes to modern Christians is a false doctrine that could even lead to spiritual danger due to its being taught before the cross of Jesus. They say this teaching is from the previous dispensation, and not from the Dispensation of Grace, so it does not apply. Yikes!
Last year I read the book by a journalist named Tim Alberta, who is the son of a pastor in the US. It is titled The Kingdom, the power and the glory and although it zooms in on American politics, it does highlight a growing trend where some modern evangelicals reject the teachings of the Beatitudes as being too weak or "liberal" for the current political climate.
Some of you who follow some American or Israeli believers who love Israel, and who sanctify almost anything that the Prime Minister says or does, who think Bibi is a modern King David, who justify the actions and words of a warrior… you may have a hard time with how I see the Beatitudes and our own perspectives on them. Fair enough. Let’s be honest about these difficulties.
The Weakness of the Beatitudes
Alberta documents accounts from pastors who found that when they preached on the Sermon on the Mount (which includes the Beatitudes), congregants reacted with hostility. Specific points he made include:
· Rejection of Core Teachings: Some churchgoers dismissed Jesus’s commands to turn the other cheek or love your enemies as liberal talking points that are no longer applicable in a "war" for the soul of the country.
· The "Woke" Label: Alberta notes that for a segment of the evangelical movement, the self-sacrificial ethics of the Beatitudes are now viewed as woke or insufficient for those who believe Christianity must be focused on strength, status, and winning culture wars.
· The Sword vs. The Cross: He argues that many have traded the "Cross" (symbolizing self-sacrifice, suffering and humility) for the "Sword" (symbolizing political power and domination).
The Impact on the Church
Alberta describes this shift as a "crisis of credibility" for the American church. He suggests that:
· Power over Principle: The desire to maintain political influence has led some to weaponize the word of God to justify worldly ambitions, often stripping the Gospel of its original message of mercy and peacemaking.
· Alienation of Seekers: This perceived hypocrisy—where the church is seen as hateful or bullying rather than promoting "goodwill toward men"—is driving younger generations away from the faith. Like it or not, in these days in Australia, the #1 reason why so many non-Christians won’t look into Christianity.
· The "Test" of Faith: Alberta views this era as a fiery ordeal where Christians are being tested on whether they will cling to earthly power or remain faithful to the insane and humiliating path of a Savior who was crucified.
Dear friends on this Zoom call, if you don’t hear me yet, let me be very clear. The teachings in the red letters, that is, the words of Jesus are not to be rejected or downplayed. They are as he said, “Spirit and life.” (John 6.63) Jesus even said to the Jewish believers, and thus to any of us…
“If you continue in My word, then you are truly disciples of Mine; 32 and you will know the truth, and the truth will make you free.” (John 8.31-32)
In the Gospels, Jesus made several definitive claims about the authority, permanence, and spiritual nature of his words.
The Authority and Source of His Words
· Divine Origin: Jesus stated that he did not speak on his own initiative but only spoke what the Father commanded him to say. (John 12.49)
· Spirit and Life: He famously declared, "The words that I speak unto you, they are spirit, and they are life". (John 6.63)
· Truth: In his prayer to the Father, he affirmed the divine nature of the message he brought, stating, "Your word is truth". (John 17.17)
The Permanence of His Teachings
· Enduring Nature: Jesus emphasized the eternal stability of his teachings by saying, "Heaven and earth shall pass away, but my words shall not pass away". (all 3 synoptics: Matthew 24:35, Mark 13:31, Luke 21:33)
· Unchangeable Law: He asserted that not even the smallest letter ("jot") or stroke ("tittle"—changes at kof to a fey) would pass from the Law until all was fulfilled.
The Requirement of Obedience
· A Solid Foundation: He compared those who hear and obey his words to a wise man who builds his house on a rock, which survives storms. Conversely, those who hear but do not obey are like a foolish man building on sand.
· The Standard for Judgment: Jesus warned that his words would be the ultimate standard for evaluation, stating that the very words he spoke will judge those who reject them on the last day.
· The Test of Love: He taught that keeping his words is the primary evidence of a person's love for him, promising that "If a man love me, he will keep my words"
I want to contrast the word ‘makarios’ (Greek for blessed, and Greek for the Hebrew Ashray) with one you more likely know and that is ‘baruch’.
In Hebrew, both asher and baruch are translated as "blessed," but they describe two fundamentally different ways of experiencing God's favor. While baruch is an active conferral of blessing, asher (or ashrey) is a description of a flourishing state of life.
1. Baruch (בָּרוּךְ): The Act of Blessing
· Action and Conferral: Baruch is primarily a verb or a passive participle indicating an action. It refers to the act of kneeling or bending the knee in worship and acknowledgment of God as the source of life.
· Directional: It is something God bestows upon people, or something people say back to God in praise (Many Jewish prayers begin with this standard formula introduced by that word baruch, Baruch Atah Adonai—"Blessed are You, O Lord").
· Relationship to Torah: This term is heavily concentrated in the Torah and the covenantal stories of God’s active relationship with Israel.
· External Gift: It emphasizes that the blessing is a gift or a reward conferred by a greater power (God) upon the lesser (man). Remember Hebrews 7, “without a doubt the lesser is blessed by the greater.”
2. Asher / Ashrey (אַשְׁרֵי): The State of Flourishing
· Description of a State: Asher is an adjective or an interjection (often plural: ashrey) used to describe someone who is already in a state of happiness, success, or flourishing.
· The "Good Life": It characterizes the "good life" that results from walking in a straight line or staying on the right path. It is a permanent state of contentment and satisfaction, rather than a fleeting emotion.
· Wisdom Literature: This term is most common in the Psalms and Wisdom literature (e.g., Psalm 1:1, "Blessed is the man...").
· Internal Disposition: Unlike baruch, which is something God drops on a person, ashrey describes the intrinsic well-being of someone who is living life the way it was meant to be lived—aligned with God's instruction.
Connection to the Beatitudes
When Jesus spoke the Beatitudes, he likely used the word ashrey. By starting with this word, he was not necessarily blessing people in that moment with a new gift (baruch), but was rather observing and declaring that those who are poor in spirit or meek are currently in a state of true human flourishing—even if their outward circumstances look to others like failure.
Psalm 1
Psalm 1 serves as the preamble or introduction to the entire book of Psalms, setting a theological foundation by contrasting two distinct paths of life. It begins with the word ashrey (plural of asher), which establishes that true happiness is a state of being aligned with God's way rather than a fleeting emotion.
The Profile of the "Ashrey" Life
In Psalm 1, the "blessed" (ashrey) person is defined by both what they avoid and what they prioritize:
· Intentional Avoidance: The psalm describes a downward progression into ungodliness that the blessed person rejects:
o Walking in the counsel of the wicked (listening to wrong advice).
o Standing in the path of sinners (actively participating in sinful ways).
o Sitting in the seat of mockers (fully settling into a lifestyle of cynicism or derision).
o (Watchman Nee’s book, Sit, Walk, Stand still speaks to me long after I read that in the 1970s. Highly recommended.)
· The Positive Delight: Instead of these paths, the ashrey person finds ecstatic happiness by delighting in and meditating (hagah) on God's word day and night.
The Imagery of Stability vs. Instability
The psalm uses vivid agricultural metaphors to contrast these two states:
· The Rooted Tree: The ashrey person is like a tree planted by streams of water. This represents a life with a deep sense of well-being and stability, producing fruit in its season regardless of outward conditions like drought.
· The Weightless Chaff: In contrast, the wicked are like chaff—the useless outer husks of grain—that is rootless, weightless, and easily blown away by the wind.
Setting the Stage for the Beatitudes
Psalm 1 creates the framework for Jesus’ Sermon on the Mount in several ways:
· Linguistic Link: The Greek word makarios used by Jesus in the Beatitudes is the direct equivalent of the Hebrew ashrey.
· A New Way to Flourish: Just as Psalm 1 redefines the good life as one rooted in God's instruction, Jesus uses the same "ashrey/makarios" structure to declare a counter-cultural state of flourishing for those society overlooks, like the poor in spirit or those who mourn.
· Actionable Ethics: Both Psalm 1 and the Beatitudes present a call to action—the Hebrew ashrey is related to ashur, meaning "a step" or "to go straight," suggesting that this blessedness is found by actively walking on a specific path
The Hebrew metaphor of the straight path (ashur) is deeply intertwined with the Beatitudes, as both the word for blessings (ashrey) and the word for "step" or "path" (ashur) share the same linguistic root, ashar. This root literally means "to go in a straight line" or "to walk uprightly".
In the Sermon on the Mount, Jesus connects this ancient Hebrew concept to his specific commands through the following contrasts:
1. The Two Paths: Straight vs. Broad
· The Narrow Way: Jesus concludes his sermon by commanding followers to "enter by the narrow gate" and walk the hard way that leads to life. This narrow way is the Newer Testament expression of the ashur—a disciplined, straight trajectory of life.
· The Broad Way: This represents the crooked path of the world, characterized by self-indulgence and following the crowd. In Hebrew thought, leaving the ashur (straight path) is synonymous with moral wandering.
2. Righteousness of the Heart
· Internal Alignment: The Hebrew root ashar implies a setting right or decisive progression. Jesus applies this by teaching that the "straight path" is not just about outward actions (like not killing) but about the internal state of the heart (not harboring anger). See Leviticus 19.
· Consistency over Perfection: Just as the Hebrew yashar (upright/straight) refers to a general trajectory rather than immediate perfection, Jesus' commands focus on a radical transformation and a higher standard of integrity.
3. Flourishing through Obedience
· The "Ashrey" Result: In Hebrew, happiness (osher) is the (super) natural byproduct of staying on the straight path (ashur).
· Actionable Ethics: Jesus’ specific instructions—loving enemies, practicing mercy, and seeking first the Kingdom—are the steps (ashur) that lead to the state of being "blessed" (ashrey). By following these insane and difficult commands, a person remains rooted and stable, much like the tree in Psalm 1.
A quick review of the setting
I believe Matthew is helping us see Yeshua as the new Moses. The genealogy is our introduction to him, even as Moses’s lineage is his introduction.
Matthew draws clear links between the life of Jesus and the life of Moses:
· Escape from a Tyrant: Just as Moses survived Pharaoh's decree to kill Hebrew male infants, Jesus survived Herod's decree to kill the male children in Bethlehem.
· Out of Egypt: Both Moses and Jesus were brought out of Egypt to save their people (Matthew 2:15).
· Wilderness and Water: Moses led Israel through the Red Sea and spent 40 years in the wilderness; Jesus passed through the waters of baptism and spent 40 days fasting in the wilderness.
· Five-Part Structure: Just as the Torah consists of the Five Books of Moses, Matthew structures Jesus’ teaching into five major discourses (e.g., Sermon on the Mount, Olivet Discourse).
· Law from a Mountain: Moses received the Law on Mount Sinai; Jesus delivered the "New Law" of the Kingdom from a mountain in the Sermon on the Mount.
Six Summary Thoughts from tonight:
1) I say the church did not add the persecution language here. And that the words of Jesus are Spirit and Life, authoritative and will never pass away.
2) The word meek does not mean weak. A strong person will turn the other cheek, a weak one will run away. Bailey says, “this is in harmony with being angry over injustice inflicted on others.”
3) The beatitudes are not if/then sentences of causation. Kingdom people already are living in the now/ not yet Kingdom and as such are living these attitudes. We win if we follow Jesus in his sentiments for ‘the other’ and in his actions towards them.
4) Righteousness is doing right, thinking right, living right. Paul wrote the Romans that the “Kingdom of God is righteousness, peace and joy in the Holy Spirit” (14.17)
5) Happiness is the (super)natural byproduct of staying on the straight path
6) Don’t live with the schoolmaster; go with the others to the Messiah of life. Don’t stop with Moses and die outside the Promised Land. Go with Yeshua and live in the blessed state of the now/ not yet Kingdom.
